Musar su Salmi 37:78

And it is obvious that even if one is watchful over himself, it is not within his power to save himself without the help of the holy One blessed be He. For the evil inclination is enormously powerful as scripture says: "the wicked watches the righteous, and seeks to slay him, G-d will not forsake him to his power" (Ps. 37:32).

The modest person is happy with the portion that the Holy One, Blessed be He, has allotted him, whether it be great or small, as it is said: "Better is a little that the righteous has" (Ps. 37:16). And with his rejoicing in his portion he quiets his heart from the hustle-bustle of this world, and thus his heart is left open to search wisdom and to the service of the Holy One, Blessed be He.

He whose nature is overcome by this disposition is blameworthy, for it leads him to envy, and a noble man is never found to be envious. Books (i.e., of poetry) have been filled with the censure of envy, and every man of intelligence knows how much has been said as to its baseness. It is necessary to turn from it, for frequently the affairs of the envious lead him to use violence. Thus it is said of such as these (Micah ii. 2), "And they covet fields and take them by violence." Enviousness is a loathsome trait. The wise man must keep himself as far from it as he can, for he gains no advantage through it: on the contrary, continued depression and fatigue of the spirit through desires and the constant hatred of men, scantiness of repose, preoccupation of the mind, apprehensiveness and the punishment of God, for transgressing that which He forbade in His revealed Scripture. Man must not be jealous of unrighteous men, because he sees them devote themselves to pleasure and (the gratifying of) passions. But let him employ his zeal in the service of God. Thus the sage said (Prov. xxiii. 17), "Let not thy heart be envious of the sinners." Again he spake (Ps. xxxvii. i), "Be thou not envious against the workers of iniquity."

The second: on the actions which he does, to determine if they are in the category of the good or the evil.

This applies both to times when he is in the act of doing and when not in the act of doing.

“You shall not abuse your neighbor” (Leviticus 19:13). (And the explanation is that this is also from the [negative commandments] that are dependent upon the shutting of the hand. For the verse is speaking about abusing the wage of a wage-worker, such that [the employer] prevents himself from paying him his wage. And likewise, that which [Rabbenu Yonah] brings the verse, “The wicked man,” after this is because it is from this type in which one prevents himself from paying the debt.) And King David, peace be upon him, said (Psalms 37:21), “The wicked man borrows and does not repay.” “You shall not leave over the wages of a laborer with you until morning” (Leviticus 19:13). “You must pay him his wages on the same day, before the sun sets” (Deuteronomy 24:15). It is the same for the rent of an animal, [the wage] of a person or of vessels - one transgresses, “You shall not leave over.” [Even with] contracting, one transgresses, “You shall not leave over” (Bava Metzia 101b).

There are other groups that do not have a share in the world to come: And they are the group of the enemies of the Lord, may He be blessed; the group of the destroyers of the vineyard of the Lord; and the group of the ones inflicting fear in the land of the living. Behold we will present their content and the proof of their punishment explicit in the Torah:
For the group of the enemies of Lord will be lost from the world to come, as it is stated (Deuteronomy 7:10), “But who requites with destruction those who hate Him to his face - never slow with those who hate Him, but requiting them to his face.” Its explanation is that he repays the reward of the commandments fulfilled by those that hate Him, in this world - in order to destroy them from [getting to] the world to come. And its Targum (translation by Onkelos) is, “And He repays those that hate Him the good that they do in front of Him, in their lives, to destroy them. And David said (Psalms 37:20), “But the evildoers shall be lost, and the enemies of the Lord shall be like heavy sheep, completely consumed in smoke.” And he mentioned the expression, “loss,” with the evildoers, as it is [used] for distress and exile - as the matter that is stated (Isaiah 27:13), “the lost who are in the land of Assyria and the expelled, etc.”; (Jeremiah 50:6), “My people were lost sheep”; [and] (Psalms 119:176), “I have strayed like a lost sheep” - and it is also [used] for death, as the matter that is stated (Psalms 119:92), “I would have been lost in my affliction”; (Esther 8:6) “at the loss of my kindred”; [and] (Leviticus 23:30) “and I will cause that soul to be lost” - meaning excision from this world. For evildoers are punished with difficulties and afflictions or with death, and they are also punished with the judgement for their deeds in the world to come. But [David] compared the enemies of the Lord to the meat of sheep, as it will become coals. Therefore, it will be “completely consumed in smoke.” Just like the fat of sheep is consumed in smoke, so too will the enemies of the Lord be consumed. For their souls will be consumed and lost from the world to come. And it is stated (Exodus 20:5), “visiting the guilt of the parents upon the children, upon the third and upon the fourth generations of those who hate Me.”

And the commentators explain that three levels are mentioned here: 1) not being ashamed when his friend shames him, but possibly retorting. 2) compelling himself not to retort so as not to draw down upon himself through this even more shaming by his friend. 3) serving out of love and rejoicing in afflictions. That is, his not retorting stems from his loving the L-rd and accepting these afflictions with joy. And when he reaches the third level, he merits all this honor. For this trait comes to a man from the holiness of his soul and his pure faith in the L-rd that He directs all his ways, as it is written (Iyyov 34:21): "For His eyes are on the ways of a man, etc.", and He does all for his good. As we find in Midrash Tanchuma: "One should rejoice in afflictions more than in good. For even if a man receives good all of his days, his sins are not forgiven. And how is he forgiven? By afflictions. R. Elazar said: "A man must be grateful to the L-rd when afflictions come upon him. Why so? For afflictions draw a man to the Holy One Blessed be He, as it is written (Mishlei 3:12): 'Whom the L-rd loves, He chastises.'" If afflictions come upon a man let him suffer them and accept them. Why? For there is no limit to their reward. (Psalms 37:7): 'Be silent in the L-rd and hope [vehithcholel] in Him.' Hope in the L-rd. If He brings afflictions upon you, do not "kick" at them but accept them as chalilin (like "vechithcholel"), as flutes [of joy]." And toleration of shame is in the category of afflictions, as mentioned above, "who serve out of love and rejoice in afflictions."

We shall explain the trait of bitachon a little before returning to our subject. David, may peace be upon him, said (Psalms 37:3): "Trust in the L-rd and do good, dwell in the land and cultivate faith." First he exhorts man in the trait of bitachon ("Trust in the L-rd") and then in the doing of good. For it [bitachon] is a strong foundation on which the entire edifice can be built. For example, our holy Torah commanded us to be heedful of Torah study at all times — at least, of the setting of assigned times for Torah study, and, likewise, with the giving of charity, and with other mitzvoth — which, on the surface, would seem to bode a loss for one's possessions. And the yetzer hara incites him to think: "What will I do in 'my latter end,' if I do not exert myself more for my business, especially at this time, which is especially auspicious for going here and there, and 'if not now, then when?'" It attempts to divert him by such devices from his assigned Torah times and, also, from the giving of charity. Scripture, therefore, comes to exhort us: "Trust in the L-rd!" For He will certainly recompense you with all that is due you; "and do good" — As a result of this, you will be able to do good. As stated in Yerushalmi, Sotah 9: "One was learning and the [potential] buyers called for him to come out and do business with him, and he said: 'I cannot interrupt my study time; if it [my livelihood] has to come, it will come,'" of itself, from the Holy One Blessed be He, even after I have completed my assigned study time.

On this scripture says: "trust in G-d and do good dwell in the land and be nourished by faith" (Tehilim 37:3).

But the man who was completely purified from this affliction and has been cleansed of all trace of evil which lust leaves behind it, behold his vision will be perfectly clear and his discernment will be pure. He will not be swayed by any desire. He will recognize anything which is a sin. Even for the most minuscule, he will see its evil and will distance from it. On this our Sages referred regarding the men of Sheleimut (Wholeness) who purified their deeds to such a great extent as to leave not even a stirring of evil - "the clean minded men of Jerusalem" (Sanhedrin 23a).

You can now see the distinction between the Watchful and the Clean man. Even though both are similar in their matters, the Watchful is cautious in his deeds and sees to it that he does not sin in what he already knows and which is familiar to everyone that it is a sin.

This is a very, very primary matter. Know that, in truth, this is the most difficult work in Chasidut due to its great subtlety and because the evil inclination has much entry into this area. Therefore, its danger is enormous. For the evil inclination may convince a person to distance many good things as if they were evil and draw him near to many sins as if they were great mitzvot.

When Rabbi Yehudah and Rabbi Yitzchak arrived he approached them and related to them what had happened. Rabbi Yehudah told him, “You did the right thing. Come with us and we will sit and listen to what you have to say.” The child said, “I am tired, for I have not eaten anything today.” They took out some food and gave it to him. A miracle occurred for them and they found a spring under a tree and drank from it. Then the child began, “It is written, ‘For Dovid, do not grieve over the [success of] evildoers; do not be jealous of the iniquitous’ (Tehillim 37:1). That is, do not turn to observe the deeds of the wicked, for perhaps you will not be jealous on behalf of Hashem of Hosts and you will be punished on this account. For whoever sees the deeds of the wicked and is not jealous for the honor of the Holy One Blessed is He transgresses three injunctions: 1. ‘Do not have any other gods before me’ (Shemos 20:3). 2. ‘Do not make for yourself an image nor shall you bow to them’ (ibid. 4-5). 3. ‘Do not serve them’ (ibid. 5). “Therefore a person must separate from them and direct his path away from them. For this reason I separated from the old man and directed my path away from him. And now that I have found you I will explain another verse.” So he began, “And He called (ויקרא) to Moshe” (Vayikra 1:1) — “The alef (at the of the word vayikra) is written small because this ‘calling’ was not complete. Why not? Because it took place outside the land of Israel. For completion exists only within the land.”

But if he guards all three properly, namely, purity (temimut) of thought, examination, and trust - then he will walk securely in truth and no evil will befall him, as Chana said in her prophecy: "He will guard the feet of His pious ones" (Shmuel 2:9), and likewise David said: "He shall not forsake His pious ones; they will be guarded forever" (Tehilim 37:28).

That which will help greatly in acquiring Chasidut is great observation and much contemplation. For when a person contemplates much on G-d's great exaltedness, blessed be He, and His absolute perfection, and the immeasurably great distance between His greatness and our lowliness, he will be filled with fear and trembling before Him.

I have also found it written in the name of a certain great rabbi of Ashkenaz that if a person intends on rising early to travel alone to another city he should recite the verse, “Commit your way to Hashem and trust in Him and He will do” (Tehillim 37:5). When he comes to the Divine name let him picture it with the vocalization of the word darchecha (“your way”), that is, with a pasach (which resembles a reclining vav) beneath the yud, a sheva beneath the first hei, a segol (which resembles three yudim arranged in a triangle) beneath the vav and a kamatz beneath the final hei, again for a total of seventy-two, the value of “lovingkindness.” If he will do this he will be protected so that the Sitrah Acharah will not cling to him. Nevertheless, in both these cases it is necessary that he also contemplate words of Torah or fear of Heaven while he is on the road. Only then will he be protected from the Sitrah Acharah. When he first sets out he is especially in need of protection, so let him be sure to recite the traveler’s prayer as well.

In the measure in which man separates himself from baseness does he near God, may He be exalted; and in the measure in which he nears baseness, does he separate himself from Him. Now in regard to the twenty qualities of man, David, peace be upon him, points to them and alludes to their origin in the "Psalm of David" (Ps. xxxvii. 1) "Contend not with thyself because of evil-doers." Of some of these he clearly treats, as may be gathered from the literal interpretation of the verse; others he indicates merely by allusions: viz., he enjoins serving God, by cultivating qualities that are praise-worthy, and inhibits the exercise of the blameworthy qualities. Furthermore, he condemns the course of those who depart from the right way, as it should be observed, and praises the course of those who rightly habituate themselves to good practice.

In saying at first, "Contend not with thyself because of evildoers," he would put an inhibition upon envy of the wicked; for, if man does not envy them, he is necessarily bound to hate them. Moreover, he warns against envy of them and jealousy of their condition, these being his words (Ps. xxxvii. I), "Be not envious against the workers of iniquity." He enjoins trustfulness in the Lord and confidence in Him, in saying (id., xxxvii. 3), "Trust in the Lord and do good."

Concerning the other method of sanctifying the body, the method described in the Torah by the words: והייתם קדושים, Rabbi Shimon said that when one indulges too much in words, דברים, one is bound to commit a sin sooner or later. Rabbi Meir says in Avot 6,1 that כל העוסק בתורה לשמה זוכה לדברים הרבה "Whosoever studies Torah for its own sake will merit many דברים." In view of Rabbi Shimon's statement about the potential problems arising out of דברים הרבה, we seem to have a contradiction between the statements of these two sages. We also wonder what these דברים הרבה can possibly be in view of the long list of benefits listed in that same Mishnah as accruing to people whose preoccupation with Torah is totally altruistic. It seems that the answer may be found in something the Rivash (Rabbi Yitzchak ben Sheshet) wrote in a responsum about prayer. Concerning the ability to understand mystical dimensions as alluded to in Psalms 37,5: גול על ה' דרכך ובטח עליו והוא יעשה, "Leave all to the Lord, trust in Him; He will do it," the Rivash explains that G–d will arrange and reveal, יגלה, these hidden aspects of Torah to you. These hidden aspects are called דברים הרבה. The reason they are called this is that whatever is revealed in our world is only a little, whereas the ramifications of these hidden dimensions of Torah in the Celestial Regions are many. This is why the sages said: מקדש עצמו מלמטה מעט, מקדשין אותו מלמעלה הרבה, "If someone sanctifies himself a little in our world one will add a great deal more sanctity to him in the "higher" world." These are the דברים הרבה which Rabbi Meir referred to in Avot 6,1. This is also what Rabbi Shimon referred to when he said that if one is involved in such דברים הרבה it will lead to one's soul being out of step with the development of the body. One's soul will cleave to G–d whereas one's body will cease to function normally and one will have caused its death. Since we believe that there is no death without sin of some kind, the sin in such a case would be the unbalanced progress toward דבקות ה'. It is also possible that when Rabbi Shimon mentioned the word חטא, he equated it with חסרון, a deficiency. A biblical example of this would be אני ושלמה בני חטאים, in Kings I 1,21 where Bat Sheva reminds king David of his oath that Solomon would be his successor. She tells the king that unless arrangements for Solomon's succession to the throne are made prior to his death, both she and her son will be deprived of his promise. The word חטאים in that context can certainly not mean that Bat Sheva and Solomon would be sinners because David died. It means rather that the "physical aspect,” i.e. גופנית, of the promise that Solomon would rule would go unfulfilled. The word may also allude to the fact that when the revealed and the hidden do not go hand in hand, when the משכן and מקדש aspects of the Tabernacle do not work in unison, something will go awry. Man was created בצלם אלוקים, a combination of the physical and the spiritual; the two parts must work in tandem.

Furthermore, he alludes to the exercise of the qualities of prudency and modesty (id., xxxvii. 3), "So shalt thou dwell in the land and feed in faithfulness." His saying, first, "So shalt thou dwell in the land," and then "and feed in faithfulness," shows that long life on earth is the result of cultivating humility and prudency, which he calls "faith," as thou knowest from the saying (Num. xii. 7), "He is faithful in all my house," and that which preceded in the description of modesty. That which we have said of the meriting of life, even long life on earth, corresponds to the expression (Ps. xxxvii. 11), "The meek shall inherit the earth." In saying (id., 4), "Delight thyself also in the Lord," he alludes to the quality of joy, which the righteous exercises in that service of the Lord, wherein he delights. Thus he says elsewhere (Ps. xxxii. 11), "Be glad in the Lord and rejoice, O ye righteous"; again, he says of the season of gladsome tidings (Isa. Ixi. 10), "I will greatly rejoice in the Lord." In saying (Ps. xxxvii. 4), "He shall give thee the desires of thine heart," he alludes to the quality of yearning which is love, for God satisfies the yearning of the righteous, as is promised them in the saying (Ps. xx. 6), "The Lord will fulfill all thy desires."

The words, "Cease from anger" are to be taken literally; they forbid giving way to violent anger and wrath. To "Cease from anger and forsake wrath" requires, first, the uprooting thereof, and, second, penitence for what has gone before. "The meek shall inherit the earth." These are the lowly, viewing the verse literally. In saying (Ps. xxxvii. 12), "The wicked plotteth against the just and gnasheth upon him with his teeth," he alludes to the use which the wicked make of impudence and recklessness. In saying (id., 13), "The Lord shall laugh at him," he means that He will destroy the impudent one and cause the righteous to rejoice in his destruction; thus it is said (Ps. Iviii. 11), "The righteous shall rejoice when he seeketh vengeance." In saying (id., 14), "The wicked have unsheathed the sword," he alludes to the fervor and the daring which they (the wicked) display. In saying (id., 14), "To slay such as be of upright conduct," he alludes to the quality of hard-heartedness which prevails over all their (other) qualities. In saying (id., 15), "Their bows shall be broken," he hints at the quality of pride; similarly it is said of a "brazen-faced nation" (Jer. vi. 23), "They shall lay hold of bow and spear." In saying (id., 17), "The arms of the wicked shall be broken," he means that the quality of faint-heartedness takes possession of them when their youth and strength are enfeebled, so that they cannot raise their arms at all. In saying (id., 21), "The wicked borroweth and payeth not," he alludes to the quality of niggardliness. In saying (id., 21), "The righteous showeth mercy and giveth," he has in mind the two qualities which dwell in the soul of the righteous, namely, mercy and liberality.

The words, "Cease from anger" are to be taken literally; they forbid giving way to violent anger and wrath. To "Cease from anger and forsake wrath" requires, first, the uprooting thereof, and, second, penitence for what has gone before. "The meek shall inherit the earth." These are the lowly, viewing the verse literally. In saying (Ps. xxxvii. 12), "The wicked plotteth against the just and gnasheth upon him with his teeth," he alludes to the use which the wicked make of impudence and recklessness. In saying (id., 13), "The Lord shall laugh at him," he means that He will destroy the impudent one and cause the righteous to rejoice in his destruction; thus it is said (Ps. Iviii. 11), "The righteous shall rejoice when he seeketh vengeance." In saying (id., 14), "The wicked have unsheathed the sword," he alludes to the fervor and the daring which they (the wicked) display. In saying (id., 14), "To slay such as be of upright conduct," he alludes to the quality of hard-heartedness which prevails over all their (other) qualities. In saying (id., 15), "Their bows shall be broken," he hints at the quality of pride; similarly it is said of a "brazen-faced nation" (Jer. vi. 23), "They shall lay hold of bow and spear." In saying (id., 17), "The arms of the wicked shall be broken," he means that the quality of faint-heartedness takes possession of them when their youth and strength are enfeebled, so that they cannot raise their arms at all. In saying (id., 21), "The wicked borroweth and payeth not," he alludes to the quality of niggardliness. In saying (id., 21), "The righteous showeth mercy and giveth," he has in mind the two qualities which dwell in the soul of the righteous, namely, mercy and liberality.

The words, "Cease from anger" are to be taken literally; they forbid giving way to violent anger and wrath. To "Cease from anger and forsake wrath" requires, first, the uprooting thereof, and, second, penitence for what has gone before. "The meek shall inherit the earth." These are the lowly, viewing the verse literally. In saying (Ps. xxxvii. 12), "The wicked plotteth against the just and gnasheth upon him with his teeth," he alludes to the use which the wicked make of impudence and recklessness. In saying (id., 13), "The Lord shall laugh at him," he means that He will destroy the impudent one and cause the righteous to rejoice in his destruction; thus it is said (Ps. Iviii. 11), "The righteous shall rejoice when he seeketh vengeance." In saying (id., 14), "The wicked have unsheathed the sword," he alludes to the fervor and the daring which they (the wicked) display. In saying (id., 14), "To slay such as be of upright conduct," he alludes to the quality of hard-heartedness which prevails over all their (other) qualities. In saying (id., 15), "Their bows shall be broken," he hints at the quality of pride; similarly it is said of a "brazen-faced nation" (Jer. vi. 23), "They shall lay hold of bow and spear." In saying (id., 17), "The arms of the wicked shall be broken," he means that the quality of faint-heartedness takes possession of them when their youth and strength are enfeebled, so that they cannot raise their arms at all. In saying (id., 21), "The wicked borroweth and payeth not," he alludes to the quality of niggardliness. In saying (id., 21), "The righteous showeth mercy and giveth," he has in mind the two qualities which dwell in the soul of the righteous, namely, mercy and liberality.

The words, "Cease from anger" are to be taken literally; they forbid giving way to violent anger and wrath. To "Cease from anger and forsake wrath" requires, first, the uprooting thereof, and, second, penitence for what has gone before. "The meek shall inherit the earth." These are the lowly, viewing the verse literally. In saying (Ps. xxxvii. 12), "The wicked plotteth against the just and gnasheth upon him with his teeth," he alludes to the use which the wicked make of impudence and recklessness. In saying (id., 13), "The Lord shall laugh at him," he means that He will destroy the impudent one and cause the righteous to rejoice in his destruction; thus it is said (Ps. Iviii. 11), "The righteous shall rejoice when he seeketh vengeance." In saying (id., 14), "The wicked have unsheathed the sword," he alludes to the fervor and the daring which they (the wicked) display. In saying (id., 14), "To slay such as be of upright conduct," he alludes to the quality of hard-heartedness which prevails over all their (other) qualities. In saying (id., 15), "Their bows shall be broken," he hints at the quality of pride; similarly it is said of a "brazen-faced nation" (Jer. vi. 23), "They shall lay hold of bow and spear." In saying (id., 17), "The arms of the wicked shall be broken," he means that the quality of faint-heartedness takes possession of them when their youth and strength are enfeebled, so that they cannot raise their arms at all. In saying (id., 21), "The wicked borroweth and payeth not," he alludes to the quality of niggardliness. In saying (id., 21), "The righteous showeth mercy and giveth," he has in mind the two qualities which dwell in the soul of the righteous, namely, mercy and liberality.

Kabbalists know that the agent (שר העולם) whom G–d appointed to be in charge of this universe is Mattatron (Chagigah 15 et al). It is said that Psalms 37,25: נער הייתי גם זקנתי, "I have been young; now I am old," must have been said by this angel, that he referred to the length of time he had been in the service of the Lord (Yevamot 16). This angel is reputed to have the keys to Heaven, and Kabbalists see some allusion to the identity of this נער, in Proverbs 22,6: חנוך לנער. They perceive חנוך as being Mattatron. Tosaphot query how this Mattatron could be described as שר הבריאה, in charge of the universe, seeing that חנוך did not live till long after the universe was created, and they therefore solve the problem in a different way. [This problem is discussed in Tosaphot Yevamot 16, and relates to part of the liturgical poetry in the morning prayer of שמחת תורה. Ed.] I do not think that there is really any substance in the query posed by Tossaphot for all those who have been granted some insight. The שר הבריאה certainly existed ever since the בריאה itself, and he is called Mattatron, since it is his function to guard over everything that reflects G–d's expressed will. The word מטרה is the translation of the Hebrew word שומר, guardian. חנוך performed a similar function on earth until G–d decided to remove him from earth while alive (Genesis 5,24). While on earth, he performed what the Kabbalists call the בחינה התחתונה, the "minor" function of Mattatron on earth. This "minor" function is known as מנעל, shoe. The force in charge of such activities is called Sandalphon, from the Hebrew סנדל, a sandal. Solomon sings the praises of such people when he says in Song of Songs 7,2: מה יפו פעמיך בנעלים, "How lovely are your footsteps when shod in pilgrim's sandals."

When Eliezer related the events at the well, he did not refer to Rebeccah as נערה, but as עלמה. We find that the Torah usually spells the word נער as if it were masculine, even where the Torah clearly refers to a נערה, a girl. The former spelling is an allusion to Mattaron who is called נער as we pointed out on page 147. Pardes Rimonim explains the meaning of נער in detail in the chapter dealing with כנוים.

What all this has to do with Samael injuring the כף ירך יעקב, the thigh joint of Jacob, is simple. Our sages say on 32,26: וירא כי לא יוכל לו, ויגע בכף ירכו ותקע כך ירך יעקב, that the thigh joint of Jacob refers to the later descendants who experienced the harsh decrees by the various nations who were their hosts in exile. When the Hasmoneans overcame the Greeks, they reversed this injury, i.e. the כף became a פך a cruse of oil. What had been a vulnerable part of Jacob's ירך now became the solid basis of the candelabra, ירך מנורה.